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Islamic cultures in the Middle East have inherited and developed a legacy of urbanism spanning millennia to the ancient civilizations of the region. In contrast to well-organized states like China in history, Muslim peoples formed loose states based on intricate social networks. As a consequence, most studies of urban history in the Middle East have focused their gaze exclusively on urban social organization, often neglecting the extension of political power to rural areas. Covering Morocco, Egypt, Syria, Iran and Brunei, this volume explores the relationship between political power and social

Book reviewed in this article:The Book in the Islamic World: The Written Word and Communication in the Middle East, George N. Attiyeh, editorA Manuscript Catalogue of Some Private Collections in Yemen, Abdullah Mohammed Al‐Hibshy, compiler Julian Yohansin, editor

There is a great dearth of studies on masculinities in the Islamic and Arab world, and emerging literature on 'subaltern' masculinities (in this region at least) comes mostly in the form of collected essays as opposed to single-author, depth-of-field treatises. But even as it grows, this young field seems to avoid building up a canon, and this is by no means a criticism. Practitioners in this field, as in this particular collection of essays, have opted for multiplicity in form as well as content rather than any unitary voice.

Islamic University as a sharia non-profit institution needs to implement accountability to stakeholders. The purpose of this study is to formulate accountability models in the perspective of Islamic values at Islamic University 45. This study uses a qualitative paradigm approach. Data collection techniques were carried out by in depth interviews and Focus Group Discussion (FGD). Informants of this study were university stakeholders consisting of: Lecturers, Head of Departments, Deans, vice chancellor, Chancellors, Foundations, Graduates, Students, Government (Grant providers) and surrounding communities. The results of the study is divided Islamic accountability in 2 (two) dimensions, and Abd Allah, which Khalifatulfiilardis consisted of legal accountability, economic accountability, social accountability to society and the environment, and accountability to Allah.

AbstractUsing a large international sample of 35 developed and emerging markets, we analyze whether Islamic indices exhibit a different performance to conventional benchmarks. While there is no compelling evidence of performance differences in robust Sharpe ratio tests and after controlling for market risk, we find a significantly positive four‐factor alpha for the aggregate developed markets region. This outperformance stems, however, mainly from the U.S. and is largely attributable to the exclusion of financial stocks in Sharia‐screened portfolios. As the extensive downturn of financials is related to the recent financial crisis, we do not argue that this outperformance will continue over time. The style analysis reveals that Islamic indices invest mainly in growth stocks and positive momentum stocks. This, for a passive portfolio intriguing result can, however, be explained by the strong sector allocation towards energy firms and their strong momentum characteristic during the sample period.

The Mongol conquest of the IRANIAN EAST put an end to the classical Islamic coinage introduced by ʿAbd al-Malik. At first, considerable local diversity existed under the early Mongols and Ilkhanids, but Ghazan and Rashid al-Din imposed a uniform monetary system on the many Ilkhanid mints, setting the pattern for eastern coinage for several hundred years. For this long period, it is easiest to treat separately Western Iran, Eastern Iran, the Steppes, and Anatolia, despite the many interrelationships of their coinages.

Essay about the possible meanings and legitimate invocations of the term "Islamic government". In the author's view Islam does not recommend any specific form of government. As he sees it, Islam is absolutely against the so-called religious government which makes the leader infallible and works against the freedom and interests of the ruled. (DÜI-Hns)

Das Buch widmet sich den Argumenten zeitgenössischer muslimischer Denker zum Thema Krieg und Frieden und behandelt die konfessionelle, geografische und ideologische Diversität islamischer Friedensethik. Ein Teil der Beiträge wurde verfasst von unterschiedlichen Gruppierungen und Gelehrten, die sowohl die sunnitischen als auch die schiitischen Zweige des Islams repräsentieren, und es gibt Beiträge zu den unterschiedlichen Einstellungen gegenüber Gewalt, ausgehend von Pazifismus und Traditionalismus hin zu Fundamentalismus und Dschihadismus. Die Beiträger sind Wissenschaftler aus verschiedenen Ländern, u.a. Indonesien, Pakistan, dem Iran, der Türkei, Deutschland, dem Vereinigten Königreich, den USA und Belgien. Die Kapitel des Buches behandeln das Thema aus unterschiedlichen disziplinären Perspektiven wie Theologie, Philosophie, Religions-, Kultur- und Politikwissenschaft. Das Buch ist in drei Teile gegliedert: a) Methodik und Theorie islamischer Friedensethik, b) Jus ad bellum und c) Jus in bello. Mit Beiträgen von: Dirk Ansorge, Abdessamad Belhaj, Seyed Hassan Eslami, Oliver Leaman, Simona E. Merati, Najia Mukhtar, Charles M. Ramsey, Sybille Reinke de Buitrago, Yahya Sabbaghchi, Heydar Shadi, Bianka Speidl und Asfa Widiyanto.

Islamic philosophy is the result of Islamic thought. This Islamic thought is the fruit of the encouragement of the teachings of the Qur'an and Hadith. Islamic thinking is a unique thought, different from the others. Because Islamic thought originates from revelation or relies on the explanation of revelation, while other thoughts that develop among humans, both in the form of non-celestial religions, political and economic ideologies, and social theories simply emerge from the genius of thinking human who gave birth to it. This article tries to discuss it.